These profound words of salutation, penned by Acharya Dignaga (6th Cent. CE), who was considered to be the father of Buddhist logic, were perceived as sublime by Acharya Dharmakirti (7th Cent. CE), himself a great logician and philosopher saint. On apprehending them, the desire arose in Acharya Dharmakirti to be involved in the salutation passage, and thereby inspired him to compose an entire chapter based on them (Chapter Two

of Pramanavartika). The chapter reveals a plethora of rich and intricate principles of logic and epistemology that underscore the salient features of Buddhist metaphysical thought, on critical topics such as rebirth, efficacy of nirvana and Buddhahood and so forth, which otherwise would forever have remained concealed. Pramanavartika, especially its second chapter, has tremendous implications for the practice of Buddhism. An understanding of it convinces the practitioner of the rationality underlying the teachings of the Buddha, and consequently, advances her practice to a deeper level.

Ref. 1) This Chapter has twoparts:

Establishing the Omniscient One as the Reliable Guide [cf. Ref.2]

The purpose of praising the Buddha for being born as the Reliable Guide [cf. Ref:142]

Ref. 2) First: Establishing the Omniscient One as Reliable Guide has two parts [cf. Ref.1]:

Identifying the illustration of a Reliable Guide following the explanation of the meaning of, ‘having evolved into a Reliable Guide.’[cf. Ref.3]

Explaining how the Buddha transformed himself from an ordinary state to a Reliable Guide for all sentient beings through favourable causes, following the explanation of the meaning of the remaining four points, ‘Altruistic One with the motivation to liberate all sentient beings from Samsara’; ‘Teacher of the wisdom of selflessness as means to liberate all beings’; ‘Sugata [One Gone to Bliss] – the one who is freed from samsara through integrating the wisdom of selflessness himself’; and ‘Protector of all sentient beings by teaching the path of the wisdom of selflessness to the sentient beings’.[cf. Ref.28]

Ref. 3) First: Identifying the illustration of a Reliable Guide following the explanation of the meaning of ‘having evolved into a Reliable Guide has two parts [cf. Ref.2]:

Definition of valid cognition in general [cf. Ref.4]

Indicating that the Buddha also qualifies this definition [cf. Ref.11]

“Gaining insight into the phenomena of higher states and definite goodness of nirvana and Buddhahood along with their complete means, depends on valid cognition. Amongst these numerous valid cognitions, the one that iserror-­‐freewith respect to knowing all phenomena is the Buddha’s Omniscience alone. What then constitutes the definition of valid cognition?” Khedrup Rinpoche’s note from ‘The Ocean ofReasoning’

Ref. 4a) First: Definition of valid cognition in general has four parts [cf. Ref.3]:

Delineating the definition of valid cognition and explaining the meaning of validity with respect to what the liberation aspirantsseek

Abandoning the three flaws of the definition of validcognition

Explaining the definition of valid cognition conjoined with its illustrations [cf. Ref.9]

Explaining different versions of validity in relation to valid cognition employed to eliminate misconceptions [cf. Ref.10]

Ref. 4b) First: Delineating the definition of valid cognition and explaining the meaning of the validity of what the liberation aspirants seek [cf. Ref.4a]:

Along with the means, is indeed accepted as the valid [Omniscient] one, Not [the one who knows the number of] all [insects and so forth.]

35. Whether or not one sees things at a distance,

The one who sees the suchness as intended [is relevant.] If seeing distance is the valid one,

Seek vulture [as the guide.]

Ref. 28) Second: Explaining how the Reliable Guide originated from favourable causes following the explanation of the meaning of the remaining four points ‘Altruistic One,’ ‘Teacher,’ ‘Sugata,’ and ‘Protector’ has two parts [cf. Ref.2]:

Establishing how the Omniscient One traversed along the path to become the Reliable Guide through the proper sequence [cf. Ref.29]

Establishing the rationales for the Omniscient One to traverse to the level of having transformed into a Reliable Guide through the reverse sequence. [cf. Ref.74]

Ref. 29) First: Establishing how the Omniscient One traversed along the path to become the Reliable Guide through proper sequence has two parts [cf. Ref.28]:

How from the favourable methods and wisdom, the results in the form of two benefits for self and others arise [cf. Ref.39]

How the Buddha as the Reliable Guide arose from these causes [cf. Ref.73]

102-3.[The label ‘vase’] excludes the unique potentials of form and so forth, And rejects non-causation

Of the common result of [holding water].

[This collection of the particles] becomes the referent [of the actual] label ‘vase.’ Therefore [the label] ‘vase is a form’

Is not a label to indicate the common locus [of vase and form.] Therefore, the distinction here is between [the labels]

To indicate the type and collection. [The label] ‘the form of the vase’

Has [the form of the vase as] the generic and [vase as its] limb, And indicates the potential of [the form of the vase to ensue] Its [resultant] feature [of cognition.]

104. If all [particles of the body] are the [substantial] cause [of the mind] Missing one part would deprive [the arising of the mind.]

If each [particle] has the capability,

Numerous [conceptual minds] should simultaneously be existent.

105-6.Since both [respiration and the body] are similar in being multiple, Inhaling and exhaling is not what determines [a single conceptual mind.] Even if it is one [respiration], many [conceptual minds] should manifest, As the causes are forever immediate.

If it is not the cause of multiple [minds,]

Sequentially as well, it cannot be the cause as there is no difference [for it being unchanging.]

Even with a single respiration, multiple [minds] arise To apprehend the objects.

The [previous position that with one respiration, only one conceptual mind arises] is not established.

Ifthemultiple[objects]arecognizedbyonemind,

It would [cognize the multiple objects] simultaneously.

There would then exist no contradiction [in it seeing all phenomena simultaneously].

In sequence as well [it cannot cognize multiple objects] as there lies no difference [between the sequential and the single mind]

In not having the appearance-aspect [Tib: nampa].

If[you]assertthatrespirationinmanifold

Which arises [one at a time] in temporal [sequence,] But not from one’s own type,

Is the cause of such a mind.

109-10.Without the cause for having the sequence,

How can [various moments] of the respiration have sequence? If the former types of [respiration] are the causes,

The first moment [of the conception] cannot possibly have [respiration,] As it does not have such a cause [with the same type as the result.] [Further,][the particles] of respiration are at distinct places,

Though [respiration] can have sequence, it still is [simultaneously] multiple. Therefore, [multiple] minds should arise simultaneously.

The varying [physical size issue] mimics the same argument, If you do not bring karma [into account,]

As the environmental condition [as the reason for the varying sizes of physical body.]

Evenifitwerethecasethatattachmentandsoforth

Are the [resultant] phenomena of all the [defective natures,]

Since there exists no nature without the potential [of the attachment and so forth,] What reason is there for the results not to be the same?

[The translation of the following three stanzas [151-­‐153] is based on Ven. Ju Mipham’s commentary.] Can also refer to the two Indianauthors.

Despitethedifferenceinthedefects,

There exists no difference in [the resultant attributes of attachment and so forth.] It is not unestablished, as change in all should bring change [in arising anger.] Yet [attachment and so forth] is not arisen by all [defects.]

Whenthecausesincrease,

The results cannot diminish; it is like fever and so forth. The changes in attachment and so forth

You tell us what then causes [attachment and so forth?] It is through equilibrium state [of the three]

Which multiplies the substance, thus giving rise to attachment.

Attachmentisseeneveninthosewithimbalanceofthe[threeillnesses.]

For others [with remedies], no [attachment and so forth are seen] even when [the three] are in equilibrium.

[Attachment is seen intensely] in some with blood dripping at the exhaustion. Since it is not certain that the man will have [increase] of substance in relation to a specific [beautiful] woman,

Does it mean that he does not have intense attachment to that one?

If[youassert]thephysicalformisalsoafactor[forattachment,]

It is not the case, as not all [attachment] necessitates [attractive forms as factors.] Irrespective of [attractive form], it should leave no [possibility] for arising [of attachment.]

It [also leads to the absurdity] that [attachment] should arise in those [saints] who do not view attractive qualities [in women.]

Ifviewingqualities[ofattraction]isthefactor,

All should become the viewers of [attractive] qualities,

As there is no difference in [the objective attractiveness as] the cause.

Atthetimewhensomeoneisseenwithattachment, Hecannotbewithaversion,

As the two [attachment and aversion] are contradictory.

But it is not the case that the [same person] definitely cannot give rise to aversion.

[Whereasinoursystem],fallingtoattachmentandsoforth, Isseenasdependent

On the latent tendencies of the concomitant [minds]. The [aforesaid] fault does not accrue here [for us.]

159-60.This rejects [the attachment and so forth] to be the attributes of elements.

So does this reject [the elements] to be the basis [for attachment and so forth after their arising.]

The [element derivatives such as] whiteness and so forth Do not have [the elements such as] earth as their basis.

The word of acceptance [of elements to be the basis of the element derivatives] is Either [due to the earlier moments] serving as the causal factor, or for their coexisting with [elements], which are their basis.

This is why [they are known] as the basis. No other [reason] is tenable.

Iflikeintoxicantsandtheirpotential,Theycanbeseparated,

The entity [intoxicant] and its potentials Are not different [entities.]

If all beings, because they are within the bounds of the nature of elements, are endowed with attachment,

All beings should be similar in having the same [intensity] of attachment.

169-170. [You maintain] that the elements determine [the beings.]

On the contrary, [despite variance of degrees in] these elements, Variance of degrees in living beings does not exist.

Like the variance in the dependee, the [attachment and so forth] should likewise increase and diminish.

This amounts to [the attachment and so forth], which existed [previously,] to cease [later.] Although attachment and so forth vary [in intensity],

Since [elements] that are their concomitant causes do not cease their entity, [The attachment and so forth] do not cease, as do [the elements], which are their causes [and which never remain void in beings.]

Allshouldhavethesame[intensity]ofattachment

For it arises from the nature of [elements], which all [beings] have equally. [It is like] consciousness [perceiving] cattle [in the case of Vaishayshiks], Or in this system of [Charvaka] it is [like] the [element of earth and so forth] Not [resulting] in varying degrees of being sentient.

It is not so. It absurdly leads to [accepting] that [all afflictions such as] attachment and so forth should concurrently arise.

175a. Since it is only the imputed phenomenon that is the object [of thoughts]

[The external object] as well is not what determines the existence [of the thoughts.]

175b. In the absence of the concomitant causes,

That attachment and so forth definitely exist [in the ordinary beings] is untenable. [Or] since the [elements as] the cause is immediate,

All [afflictions] should arise [in all beings] at all times.

Ref. 83) Second: Definition of the four aspects of the Truth of Suffering [cf. Ref.77]:

Definition of Impermanence [cf. Ref.84]

Definition of Suffering [cf. Ref.85]

Definition of Selflessness [cf. Ref.86]

Definition of Emptiness [Please note that emptiness in this context is the gross one – the emptiness of the self being distinct from the aggregates -­‐ as compared to the emptiness in the context of ultimate reality.][cf. Ref.87]

Ref. 84) First: Definition of Impermanence [cf. Ref.83]:

176a. Since [the five aggregates] are seen [to be produced] occasionally, They are impermanent.

Ref. 85) Second: Definition of Suffering, the second of the four aspects of the truth of suffering [cf. Ref.83]:

176b. They are of suffering nature

As they are the basis for [all] faults

And are contingent on [afflictions and karmas] as their causes.

Ref. 86) Third: Definition of Selflessness, the third of the four aspects of the truth of suffering][cf. Ref.83]:

176c. It is devoid of selfhood, which is [non-contingent].

Ref. 87) Fourth: Definition of Emptiness, the fourth of the four aspects of the truth of suffering][cf. Ref. 83]: [Please note the difference between the emptiness in this context and the ultimatereality]

176d. It is also not blessed [or determined][by the permanent self.]

177-8.Since [the permanent self] is not the cause [of the aggregates,] the [former] does not bless [the latter.]

How can a permanent [thing] be a producer,

From a single [permanent thing],

No multiple [results] can be produced at different times.

Even with other causes coming together [with the permanent self,] Results cannot be produced.

That the presence of other causes is inferred [through results] Is not feasible for permanent [phenomena.]

Ref. 88) Second: Truth of cause of suffering has four aspects [cf. Ref.76]:

Origin [cf. Ref.89]

The cause of all [cf. Ref.90]

Rigorous producer [cf. Ref.91]

Condition [cf. Ref.92]

Ref. 89) First: Origin, the first of the four aspects of the truth of cause of suffering][cf. Ref. 88]:

179. Since [the aggregates of suffering] are occasional, Suffering is established to be having origins [or causes.]

Since that which is devoid of cause does not depend on others, Either they should eternally be existent or be non-existent.

180-1.Others [Charvakas] assert

That just as the pointedness of the thorn and so forth Are causeless,

So too are these [aggregates] causeless.

It is well proclaimed that [an object] is the cause

If with the presence of that, something else is produced And if with a change in that, something else gets changed. Those [aggregates] also qualify these [attributes.]

182a. Since the [first moment of] the texture [of an Utpala flower] is the cause of the [second moment of its form],

It is an [indirect] causal factor for [the eye consciousness] perceiving [the form.]

Ref. 90) Second: The cause of all, the second of the four aspects of the truth of cause of suffering [cf. Ref.88]:

182b. Permanent things are rejected [to be the cause], So is production not possible from Creator. .

[Permanent phenomena] do not have potential [to give rise to results.]

Ref. 91) Third: Rigorous producer, the third of the four aspects of the truth of cause of suffering [cf. Ref.88]:

[Creator’s empowerment] is incapable to impede the birth of beings [in samsara.] [Otherwise,] applying the sesame oil and subjecting to fire burns and so forth, too Should absurdly be accepted to liberate [beings.]

Ref. 132) Rejecting the belief that the fire puja purifies the negative karmas thus serving as a cause to liberate the beings. The belief entails the fire puja performed according to the earlier ritual, makes the person in the ritual shrine lighter in weight. It is seen as a sign of purification of negative karmas.

Ref. 135] Third: Jaina asserts that the antidote to eliminate karmas and body is the path to liberation. Self-­‐mortificationto exhaust karma and body alone is not liberating path [cf.

Ref. 120]:

Karmasandbodycannotbeabandoned

As no [exclusive] antidotes exist [to eliminate] them.

[In the presence of attachment,] the potential for their [eradication] is not possible. With [attachment,][karmas and body] will relapse again.

272-3.If one strives to exhaust the two [- karmas and body,]

[The efforts to remove karma] is distress and is meaningless. A plethora of results [of karma] are seen,

Inferring a plethora of seeds of karma.

Therefore a single penance of distress Cannot eliminate [the multitudes of karmas.]

Some of these aspects [of penance of torturing the body and so forth,] Can minimize [a little of corporeal suffering,]

But will not exhaust [the innumerable] variant karmas.

274-5.[You assert that] it is the power of the penance

To intermix all the potentials [of karma] and exhaust the [mixture.]

[If you assert] that elimination [of karmas] happens by partial penance, [initially penance in the form of virtues, such as generosity, to intermix all the potentials and then little self-mortification to exhaust the mixture.]

All [karmas] should be abandoned without [any of the severe] self-mortifications. If it is other than [previous one], that is real self-mortification,

This [pain incurred thus] is the fruit of [earlier negative] karma.

Therefore, intermixing of the potentials [of the karma] and so forth is not feasible.

276. [The wisdom directly seeing selflessness], which eradicates the faults, Is meant to exterminate the faults [such as attachment] from arising.

It is potent to [eliminate the seed of] karma [as a result of attachment to give rise to fruits in the future.]

How can [this wisdom] undermine the [fruits of] the karmas which are already produced?

Ref. 136) Rejecting the view that karma and attachment are equally to be abandoned to achieve liberation fromsamsara:

280. With Great Love, You taught [only] wholesome [teachings,] And with wisdom, you taught the [ultimate] truth.

Since You [have perfected] Your pursuit of expounding [the Four Noble Truths] with [Great Compassion as the motivating] cause,

You are the [Supreme] Reliable Guide.

Ref. 142] Second: The purpose of praising the Buddha for being born as the Supremely Reliable Guide [cf. Ref.1]:

281-2. [The reason] for praising the Buddha with His qualities [in Pramanasamuchaya] Is to establish that [the full account] of valid cognition

Is what is found in His teachings. [The Buddha] did not reject inference. [Further,] on many occasions,

His advocacy of syllogisms were seen [when He said,] For example, ‘anything given to the slightest arising, Has the nature of cessation.’

283. The reason with the attribute of indispensability of one for the other Is the basis for inference.

Pervasion of predicate over the reason Is what is clearly delineated in [Sutras.]

By virtue of this translation, may His Holiness. the IVth Dalai Lama live eternally and may his wishes be fulfilledspontaneously.

May each and every sentient being come across, reflect and meditate on this profound text, to enable them to experience Bodhicitta and the wisdom of emptiness.

May everyone be free of suffering. May everyone have lasting happiness.

May all soon reach the final state of Enlightenment.

May this teaching flourish at all times in the minds of all dear mother sentient beings. May auspiciousness prevail [Skt:Sarva Mangalam] [Tib: Choeki zay pa ta shi par gyurchik]

Colophon: The present English translation of the second chapter of Pramanavartika, which was authored by Acharya Dharmakirti (7th Century CE), is based on the commentary by the renowned saint-­‐scholar,the most Venerable Khedrup Gelek Pelsang (14thCentury CE), who was the second heir to the Omniscient LamaTsongkhapa and the most Venerable Gyaltsab Dharma Rinchen (14th Century CE), the First GadenTripa.

Deeply sincere and enthusiastic aspirants, such as Nilza Wangmo (Ph.D. scholar at Jawaharlal Nehru University) and others, requested this English translation. The translation and annotations are rendered by Geshe Dorji Damdul, during a month-­‐long solitary retreat undertaken in June 2015, at Sempa Ling cottage of the Bakshi family in Kasauli, Himachal Pradesh.

Editor: Ms. Kaveri Gill(PhD)

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